Vishnu Sahasranama Introduction:

Vishnu means all pervading. Vishnu is the administrator of the universe. He puts in place, the laws of the universe and administers the universe strictly according to the law. He is a strict disciplinarian, yet highly compassionate in nature. He presides over not just the universe, but all the seven planes of the universe. The abode of Vishnu is supposed to be the Supreme one. He has prescribed various paths through which one has to travel to reach His abode, the point of no return for a soul known as liberation. He has been referred to in Vedas. Without Vishnu, no fire ritual is complete. He is quite often referred to as Puruṣa, the Supreme Soul. His famous sleeping posture on Ananta, the snake, who floats on the ocean of milk, is very well known. This posture is not merely a gross description, but has got subtle meaning. Ananta means infinite and the milk of ocean refers to the eternal bliss. He lays in the eternal stage of eternal bliss. Those who seek Him also enter the state of bliss. He incarnates in different forms to destroy evil doers. His avatars occur whenever there is imbalance between morality and immorality. When immorality begins to dominate over morality He incarnates. His notable incarnations are Lord Rāma and the Lord Kṛṣṇa.

The scene of unfolding this great Sahasranāma happened in the great epic Mahābhārata authored by the great sage, Veda Vyāsa. Bhīṣma was lying on a bed made of arrows awaiting his death. At that time, he was meditating on Kṛṣṇa. Knowing this, Kṛṣṇa asked Yudhiṣṭhira (eldest among Pāṇḍava brothers and known for his righteousness) to seek spiritual initiation from Bhīṣma and also told Bhīṣma to initiate Yudhiṣṭhira. Yudhiṣṭhira asks Bhīṣma “kimekaṁ daivataṁ loke” meaning who is the Supreme Lord of the world. Bhīṣma replies by saying, that the purest, the most auspicious, the chief among the gods and the father of all the beings is the One who is Supreme, referring to Lord Vishnu. This conversation appears in the pūrvabhāg of this Sahasranāma. The spiritual initiation of Yudhiṣṭhira by Bhīṣma is Vishnu Sahasranāma. Kṛṣṇa was also present when this happened and this Sahasranāma was blessed by the Lord Himself.

Vishnu is also known as Nārāyaṇa. Garuḍa Purāṇa (III.24.54, 55) explains the etymological meaning of Nārāyaṇa. “As He is the resort of merits and demerits and as He abides in the waters of ocean, He is called Nārāyaṇa. Water is also called nāra (probably meaning cosmic...Read More

Vishnu Sahasranama Introduction:

Vishnu means all pervading. Vishnu is the administrator of the universe. He puts in place, the laws of the universe and administers the universe strictly according to the law. He is a strict disciplinarian, yet highly compassionate in nature. He presides over not just the universe, but all the seven planes of the universe. The abode of Vishnu is supposed to be the Supreme one. He has prescribed various paths through which one has to travel to reach His abode, the point of no return for a soul known as liberation. He has been referred to in Vedas. Without Vishnu, no fire ritual is complete. He is quite often referred to as Puruṣa, the Supreme Soul. His famous sleeping posture on Ananta, the snake, who floats on the ocean of milk, is very well known. This posture is not merely a gross description, but has got subtle meaning. Ananta means infinite and the milk of ocean refers to the eternal bliss. He lays in the eternal stage of eternal bliss. Those who seek Him also enter the state of bliss. He incarnates in different forms to destroy evil doers. His avatars occur whenever there is imbalance between morality and immorality. When immorality begins to dominate over morality He incarnates. His notable incarnations are Lord Rāma and the Lord Kṛṣṇa.

The scene of unfolding this great Sahasranāma happened in the great epic Mahābhārata authored by the great sage, Veda Vyāsa. Bhīṣma was lying on a bed made of arrows awaiting his death. At that time, he was meditating on Kṛṣṇa. Knowing this, Kṛṣṇa asked Yudhiṣṭhira (eldest among Pāṇḍava brothers and known for his righteousness) to seek spiritual initiation from Bhīṣma and also told Bhīṣma to initiate Yudhiṣṭhira. Yudhiṣṭhira asks Bhīṣma “kimekaṁ daivataṁ loke” meaning who is the Supreme Lord of the world. Bhīṣma replies by saying, that the purest, the most auspicious, the chief among the gods and the father of all the beings is the One who is Supreme, referring to Lord Vishnu. This conversation appears in the pūrvabhāg of this Sahasranāma. The spiritual initiation of Yudhiṣṭhira by Bhīṣma is Vishnu Sahasranāma. Kṛṣṇa was also present when this happened and this Sahasranāma was blessed by the Lord Himself.

Vishnu is also known as Nārāyaṇa. Garuḍa Purāṇa (III.24.54, 55) explains the etymological meaning of Nārāyaṇa. “As He is the resort of merits and demerits and as He abides in the waters of ocean, He is called Nārāyaṇa. Water is also called nāra (probably meaning cosmic water); as He resorts to water, He is called Nārāyaṇa. Water is so called because, as cosmic water it emerges from His glance sideways. As He is the resort of water, He is called Nārāyaṇa, and also because He is the source of this eternal universe.”

Vishnu is the most auspicious form of the Brahman. He is not only invoked during auspicious occasions, but also while performing funeral rites. At the time of conclusion of all rituals, the effect of the rituals are surrendered Vishnu.

Vishnu Sahasranāma consists of three parts – pūrvabhāg or the first part; stotrabhāg or the main part from which one thousand names or nāma-s are composed; and uttarabhāg or the concluding part. The main part consists of 108 couplets from which all the 1000 nāma-s are derived. Apart from these three parts, this Sahasranāma has seven dhyāna verses by which one can meditate upon His auspicious form.

With this brief introduction, we now proceed to discuss Vishnu Sahasranāma through a series of postings.

Pañcasiṃhāsana vidyāḥ refers to the study of the five thrones of Śrī Lalitā Devi. The thrones are also signified as Pañca Pretā-s or five bodies. The bodies are of Śrī Brahma, Viṣṇu, Rudra, Īśvara and Sadāśiva. The meaning behind this, is that She is the power of all the deities signified as Pañca Pretā-s. For instance, the Creator Brahma carries out all the tasks through His śakti/power, who is known as Vāmā devi or Sarasvatī. Without His śakti, He is lifeless and a preta. Likewise, Vaiṣṇavī is the power of Viṣṇu and is endowed with the responsibility of Sustenance and Preservation. Rudrāṇi for Rudra, who takes care of Destruction. Īśvari for Īśvara with the responsibility of Annihilation and Transformation and lastly, Mahāmāyā for Sadāśiva, who takes care of Creation once again.

The Pañca Pretā-s are aspects of Nirguṇa Brahman, Who is devoid of all qualities and is pure bliss and is the Static Superconsciousness. Likewise, Śakti is Saguṇa Brahman with all qualities and is therefore the Dynamic Superconsciousness. All the śakti-s of the Pañca Pretā-s are aspects of Śrī Lalitā Devi, Who is Śakti Herself. The five thrones/siṃhāsana-s are representations of Her power and Her lordship over all aspects of the manifested reality. Each siṃhāsana corresponds to one of the Mahā-Pañca-Pretā-s.

The mantra for the Mahā-Pañca-Pretāsana is –

hsauḥ sadāśiva mahāpada-pretāsanāya namaḥ

ह्सौः सदाशिव महापदप्रेतासनाय नमः

The bīja ‘hsauḥ’ is the Prasāda-para mantra signifying high levels of consciousness. The Divine Mother Śrī Lalitā Devi, is to be prayed daily and invited to take up Her high seat with this mantra and bless the entire Creation.

As per Jñānārṇava Tantra, The first Siṃhāsana (A throne resembling a lion seat or adorned with lion carvings, befitting an emperor King/Queen) is the East facing pūrva siṃhāsana. This siṃhāsana corresponds to Lord Brahma, the Creator. The mantras for this throne start with Śrī Tripura Bālā. It is stated, that one who obtains the blessings of Śrī Bālā, gains the wisdom of Bṛhaspati, the celebrated guru of all the celestial surā-s/gods. Bṛhaspati is also the controller of the effects of the planet Jupiter and its effect on our individual horoscope as well as its various astrological applications. Planet Jupiter is considered the most benefic amongst all the planets/graha-s. The significance of Śrī Bālā is enormous and quintessential for our...Read More

Pañcasiṃhāsana vidyāḥ पंच सिंहासन विद्या

Pañcasiṃhāsana vidyāḥ refers to the study of the five thrones of Śrī Lalitā Devi. The thrones are also signified as Pañca Pretā-s or five bodies. The bodies are of Śrī Brahma, Viṣṇu, Rudra, Īśvara and Sadāśiva. The meaning behind this, is that She is the power of all the deities signified as Pañca Pretā-s. For instance, the Creator Brahma carries out all the tasks through His śakti/power, who is known as Vāmā devi or Sarasvatī. Without His śakti, He is lifeless and a preta. Likewise, Vaiṣṇavī is the power of Viṣṇu and is endowed with the responsibility of Sustenance and Preservation. Rudrāṇi for Rudra, who takes care of Destruction. Īśvari for Īśvara with the responsibility of Annihilation and Transformation and lastly, Mahāmāyā for Sadāśiva, who takes care of Creation once again.

The Pañca Pretā-s are aspects of Nirguṇa Brahman, Who is devoid of all qualities and is pure bliss and is the Static Superconsciousness. Likewise, Śakti is Saguṇa Brahman with all qualities and is therefore the Dynamic Superconsciousness. All the śakti-s of the Pañca Pretā-s are aspects of Śrī Lalitā Devi, Who is Śakti Herself. The five thrones/siṃhāsana-s are representations of Her power and Her lordship over all aspects of the manifested reality. Each siṃhāsana corresponds to one of the Mahā-Pañca-Pretā-s.

The mantra for the Mahā-Pañca-Pretāsana is –

hsauḥ sadāśiva mahāpada-pretāsanāya namaḥ

ह्सौः सदाशिव महापदप्रेतासनाय नमः

The bīja ‘hsauḥ’ is the Prasāda-para mantra signifying high levels of consciousness. The Divine Mother Śrī Lalitā Devi, is to be prayed daily and invited to take up Her high seat with this mantra and bless the entire Creation.

As per Jñānārṇava Tantra, The first Siṃhāsana (A throne resembling a lion seat or adorned with lion carvings, befitting an emperor King/Queen) is the East facing pūrva siṃhāsana. This siṃhāsana corresponds to Lord Brahma, the Creator. The mantras for this throne start with Śrī Tripura Bālā. It is stated, that one who obtains the blessings of Śrī Bālā, gains the wisdom of Bṛhaspati, the celebrated guru of all the celestial surā-s/gods. Bṛhaspati is also the controller of the effects of the planet Jupiter and its effect on our individual horoscope as well as its various astrological applications. Planet Jupiter is considered the most benefic amongst all the planets/graha-s. The significance of Śrī Bālā is enormous and quintessential for our material and spiritual progress. She is also well known to give us the power of speech, as well as enhance our knowledge in all aspects and grant us mastery over the written word. She is the One who provides each and every comfort and ushers in immense prosperity and auspiciousness with Her side glance itself! Her significance to the Mahā-Pañca-Pretāsana-s, is that She is the cause of Lord Brahma’s power/śakti of Creation. Likewise, the second mantra for this Siṃhāsana, is that of Sampadapradā Bhairavī, also called Sampatpradā Bhairavī. Her power is unmatched and She’s the cause of all wealth, power and unlimited prosperity. She bestows all knowledge that leads us to acquire all types of prosperity. Next is Caitanya Bhairavī, who constitutes the knowledge of all the mātṛkā-s or sound syllable deities in all the manifested Creation and is the mesmerizer of all Creation. The fourth form is Dvitīya Caitanya Bhairavī who’s identical with Her first form and is the cause of further knowledge that leads us to mantras and all the secrets of Creation. The fifth and final form for this siṃhāsana is Kāmeśvarī Bhairavī, the fulfiller of all wishes.

The second siṃhāsana is the South facing Dakṣiṇa Siṃhāsana, which corresponds to Lord Viṣṇu, the protector. The first deity is Aghora Bhairavī, The charming and knowledgeable One, who reveals all the secrets of Creation. The second deity is Mahā bhairavī, the grantor of liberation (mokṣa) and all comforts (bhoga-s). The third is Lalitā Bhairavī, the One who fulfills all the needs of the entire Creation. Fourth is Kāmeśvarī Bhairavī, the One who brings forth each and every desire and fructifies all wishes. The fifth is Raktanetrā Bhairavī, who gives us the urge to seek out the spiritual wealth and finally unveils the Truth.

The third siṃhāsana is the West facing Paścima Siṃhāsana representing Lord Bhairava/Rudra. The first deity is Ṣaṭkūṭā Bhairavī, the destroyer of the entire Creation. The second deity is Nityā Bhairavī, the destroyer of all attachments. The third deity is Mṛtasañjīvanī Bhairavī, who removes the fear of death and gives us the knowledge that the soul/atma is eternal. The fourth deity is Mṛtyuñjaya parā, who liberates us from the cycle of life and death and grants us immortality through union with Paramātma or the Super-consciousness. The fifth deity is Vajra Prastāriṇī, who ensures our seat in the Super-consciousness.

The fourth is the North facing Uttara Siṃhāsana representing Lord Īśvara. The first deity is Śrī Bhuvaneśvarī Bhairavī, who represents the dissolution of all materialistic pursuits and gross elements. The second is Kamaleśvarī Bhairavī, representing the dissolution of the subtle elements such as ego, pride etc. The third is Siddha Kauleśa Bhairavī, who presides over the dissolution of all powers aiding the Creation. The fourth is Ḍāmara Bhairavī, who causes the tumultuous jolt and removes all remaining subtle elements. The fifth is Kāminī Bhairavī, who attracts and integrates everything into the Super-consciousness.

The fifth is the Higher/Top seat called as Ūrdhva Siṃhāsana representing Lord Sadāśiva. This is also the high seat upon which Śrī Lalita Tripura Sundarī Devi sits. She rules over and is the cause for the manifestation of all the five gross elements of Space, Air, Earth, Fire and Water. She is also the cause of the five actions - sṛṣṭi or Creation, sthiti or Preservation, laya or absorption, tirodhāna or concealment and anugraha or conferring benefits and grace. All of these are represented by Her five forms. The first deity is Prathama Sundarī, second is Dvitīya Sundarī, third is Tritīya Sundarī, fourth is Caturtha Sundarī and the fifth is Pañcama Sundarī.

Purpose:- Removal of all types of karmas and bestowing immense spiritual wealth.

Source:- Daśamahāvidya Tantra.

1. Viniyogaḥ(विनियोगः) :-

om̐ asya śrī siddhilakṣmī mahāmantrasya ।

nārada ṛṣiḥ ।

gāyatrī chandaḥ ।

śrī siddhalakṣmī devatāḥ ।

hrīm̐ bījaṃ ।

hūm̐ śaktiḥ ।

krom̐ kīlakaṃ ।

sarvārtha sādhane jape viniyogaḥ ॥

ॐ अस्य श्री सिद्धिलक्ष्मी महामन्त्रस्य ।

नारद ऋषिः ।

गायत्री छन्दः ।

श्री सिद्धलक्ष्मी देवताः ।

ह्रीँ बीजं ।

हूँ शक्तिः ।

क्रोँ कीलकं ।

सर्वार्थ साधने जपे विनियोगः ॥

Meaning:- This prayer/mantra japa is to invoke Śrī Siddhilakṣmī Devi and perform Her mantra japa to obtain Her complete grace in all aspects and especially for removal of all hurdles afflicting our material and spiritual pursuits. The sage (ṛṣiḥ) is Nārada, the meter (chandas) for the mantra is Gāyatrī and the deity is Śrī Siddhalakṣmī Devi, the seed (bīja) mantra is hrīm̐. The power or śakti to the mantra is hūm̐. The key/kīlakaṃ to unlock the mantra is krom̐.May the Divine Mother Śrī Siddhalakṣmī who represents the combined power ofŚrī Mahākālī, Mahālakṣmī and Mahāsarasvatī Devi-s, remove all types of misery, sorrow, poverty, debts, health issues affecting us and bestow immense wealth, both spiritual and material, upon us as well as fulfillment of all cherished desires, hopes and wishes.

2. ṛṣyādi nyāsa ( ऋष्यादि न्यास ):-

S.no.

IAST

devanāgari

Procedure

1

om̐nārada ṛṣaye namaḥ śirasi

ॐ नारद ऋषये नमः शिरसि

Open the right palm and touch the top of the forehead with the ring and thumb fingers joined at the top.

2

gāyatrī chandase namaḥ mukhe

गायत्री छन्दसे नमः मुखे

Now touch the lips of the mouth with the above mudrā.

3

śrī siddhalakṣmī devatābhyo namaḥ hṛdi

श्री सिद्धलक्ष्मी देवताभ्यो नमः हृदि

Touch the heart with the right palm.

4

hrīm̐ bījāya namaḥ liṅge

ह्रीँ बीजाय नमः लिङ्गे

Touch the genitalia with the right ring finger and thumb joined together.

5

hūm̐ śaktaye namaḥ pādayoḥ

हूँ शक्तये नमः पादयोः

Touch the feet with the right ring finger and thumb joined together.

6

krom̐ kīlakāya namaḥ nābhau

क्रोँ कीलकाय नमः नाभौ

Touch the navel area with the right ring finger and thumb joined together.

7

viniyogāya namaḥ sarvāṅge

विनियोगाय नमः सर्वाङ्गे

Run both the palms all over the body.

8

iti ṛṣyādi nyāsaḥ

इति ऋष्यादि न्यासः

3. karanyāsaḥ(करन्यासः) :-

S.no.

IAST

devanāgari

Procedure

1

śrām̐ aṅguṣṭhābhyāṃ namaḥ

श्राँ अङ्गुष्ठाभ्यांनमः

Use both the index fingers and run them on both the thumbs.

2

śrīm̐ tarjanībhyāṃ namaḥ

श्रीँ तर्जनीभ्यांनमः

Use both the thumbs and run them on both the index fingers.

3

śrūm̐ madhyamābhyāṃ namaḥ

श्रूँ मध्यमाभ्यांनमः

Use both the thumbs on the middle fingers.

4

śraim̐ anāmikābhyāṃ namaḥ

श्रैँ अनामिकाभ्यांनमः

Use both the thumbs on the ring fingers.

5

śraum̐ kaniṣṭhikābhyāṃ namaḥ

श्रौँ कनिष्ठिकाभ्यां नमः

Use both the thumbs on the little fingers.

6

śraḥ karatalakara pṛṣṭhābhyāṃ namaḥ

श्रः करतलकर पृष्ठाभ्यां नमः

Run the fingers of the right hand on the opened left palm on the front and back of the left hand and can be extended to the entire lower arm. Repeat the same for the right hand with the left hand fingers.

7

Iti kara nyāsaḥ

इति कर न्यासः

4. ṣaḍaṅga nyāsaḥ (षडङ्ग न्यासः)

S.no.

IAST

Devanāgari

Procedure

1

śrām̐ hṛdayāya namaḥ

श्राँ हृदयाय नमः

Open index, middle and ring fingers of the right hand and place them on the heart chakra.

2

śrīm̐ śirase svāhā

श्रीँ शिरसे स्वाहा

Open middle and ring fingers of the right hand and touch the top of the forehead.

3

śrūm̐ śikhāyai vaṣaṭ

श्रूँ शिखायैवषट्

Open the right thumb and touch the back of the head. This is the point where the tuft of hair, is kept.

4

śraim̐ kavacāya hum̐

श्रैँ कवचायहुँ

Cross both the hands and run the fully opened palms from shoulders to finger tips.

5

śraum̐ netratrayāya vauṣaṭ

श्रौँ नेत्रत्रयाय वौषट्

Touch the eyes with the right index and ring fingers, with the middle finger touching the ājña cakra.

6

śraḥ astrāya phaṭ

श्रः अस्त्रायफट्

Open up the left palm and strike it three times with index and middle fingers of the right hand.

7

iti ṣaḍaṅga nyāsaḥ

इति षडङ्ग न्यासः

bhūr-bhuva-ssuvarom-iti digbandhaḥ ॥

भूर्भुवस्सुवरोमिति दिग्बन्धः॥

5. dhyānaṃ(ध्यानं) :-

śvetāṃ śvetaśvā-rūḍhāṃ nṛ-muṇḍa-kṛta-kuṇḍalām ।

pañca-vaktrāṃ mahā-raudrīṃ prati-vaktra-trilocanām ॥

vyāghra-carmāvṛta-kaṭiṃ śuṣkāvayava-bhūṣitām ।

ābaddha-yoga-paṭṭāñca narāsthi-kṛta-bhūṣaṇām ॥

hastaiḥ ṣoḍaśabhir-yuktāṃ visrastaghana-kuntalām ।

khaḍgaṃ bāṇaṃ tathā śūlaṃ cakraṃ śakti gadāmapi ॥

japa-mālāṃ karttṛkāṃ ca vibhratīṃ dakṣiṇe bhuje ।

phalakaṃ kārmukaṃ nāga-pāśāṃ paraśumeva ca ॥

ḍamaruṃ pherupotaṃ ca nara-muṇḍaṃ kapālakam ।

udvahantīṃ kare vāme dīrgha-sarvāṅga-bhīṣaṇām ॥

श्वेतां श्वेतश्वारूढां नृमुण्डकृतकुण्डलाम् ।

पञ्चवक्त्रां महारौद्रीं प्रतिवक्त्रत्रिलोचनाम् ॥

व्याघ्रचर्मावृतकटिं शुष्कावयवभूषिताम् ।

आबद्धयोगपट्टाञ्च नरास्थिकृतभूषणाम् ॥

हस्तैः षोडशभिर्युक्तां विस्रस्तघनकुन्तलाम् ।

खड्गं बाणं तथा शूलं चक्रं शक्ति गदामपि ॥

जपमालां कर्त्तृकां च विभ्रतीं दक्षिणे भुजे ।

फलकं कार्मुकं नागपाशां परशुमेव च ॥

डमरुं फेरुपोतं च नरमुण्डं कपालकम् ।

उद्वहन्तीं करे वामे दीर्घसर्वाङ्गभीषणाम् ॥

Meaning:- We meditate upon the extremely horrific and highly terrifying form of the Divine Mother Śrī Siddhilakṣmī Devī, Who has five faces indicating control over all the five natural elements of water, air, ether, fire and earth, as well as representing the five śakta āmnāya/traditions (North/Uttara, South/Dakṣiṇa, East/Pūrva, West/Paścima and the beyond/higher/upper/ūrdhva). She is fair and white in complexion and wearing white clothes. She is seated on a white horse and wearing earrings made of human skulls. She has a pelt of tiger skin wrapped on Her waist. Her body and all the organs look emaciated. She has sixteen arms and dishivelled and coarse hair.

She has three eyes indicating the activation of the third eye - Ājñā cakra and on Her right hands, holds a sword for slashing the ego, arrows for striking at all the cakras and vanquishing all types of enemies, a trident representing all the triads, a cakra or disc indicating the activation of all the body cakras, a lance/spear for piercing the toughest of karmas to give us relief, a mace to pound all karmas and a japa mālā indicating that She can be accessed through mantra japa. On Her left hands, She holds a tablet to indicate the written word on spirituality and all scriptures, a bow for shooting the arrows and to indicate that She is ever ready to punish the evil-doers, a snake goad indicating the rise of kuṇḍalini energy in our body, an axe for chopping off all types of stubborn karmas, a sounding drum to generate the positive vibrations that dispel all negative influences, a jackal pup to devour and scavenge all types of enemies as well as consume all our karmas, and a human skull indicating that She is beyond the mind, ego and intellect. She has very long legs indicating that She can reach anywhere She wants to.

6. Pañcapūjā (पञ्चपूजा) :-

S.no.

IAST

Devanāgari

Procedure

1

lam̐ - pṛthivyātmikāyai gandhaṁ samarpayāmi

लँ - पृथिव्यात्मिकायै गन्धं समर्पयामि

Hold the lower tip of the bottom phalange of the little fingers of both hands with the upper tip of the thumbs, with the back of the hand facing us.

2

ham̐ - ākāśātmikāyai puṣpaiḥ pūjayāmi

हँ - आकाशात्मिकायै पुष्पैः पूजयामि

Hold the lower tip of the bottom phalange of the thumbs of both hands with the upper tip/nails of the index fingers, with the back of the hand facing us.

3

yam̐ - vāyvātmikāyai dhūpamāghrāpayāmi

यँ - वाय्वात्मिकायै धूपमाघ्रापयामि

Hold the lower tip of the bottom phalange of the index fingers of both hands with the upper tip of the thumbs, with the back of the hand facing us.

4

ram̐ - agnyātmikāyai dīpaṁ darśayāmi

रँ - अग्न्यात्मिकायै दीपं दर्शयामि

Hold the lower tip of the bottom phalange of the middle fingers of both hands with the upper tip of the thumbs, with the back of the hand facing us.

5

vam̐ - amṛtātmikāyai amṛtaṁ mahānaivedyaṁ nivedayāmi

वँ - अमृतात्मिकायै अमृतं महानैवेद्यं निवेदयामि

Hold the lower tip of the bottom phalange of the ring fingers of both hands with the upper tip of the thumbs, with the back of the hand facing us.

6

sam̐ - sarvātmikāyai sarvopacāra pūjām samarpayāmi

सँ - सर्वात्मिकायै सर्वोपचार पूजाम् समर्पयामि

Hold the fingers of each palm in a folded manner with the tips of each fingers of both hands touching each other and the thumbs facing the heart, in a Namaste position.

7. japamālā mantraṃ (जपमाला मन्त्रं) :-

Recite the below mantra once, to pray to the japa māla and invoke the blessings for a fruitful japa.

The Mahāmāyā bīja (seed) mantra hrīm̐ represents all the triads, such as Creation, Preservation and Destruction. It also signifies concentration, power, ambition and the drive to accomplish the desired results.

The Krodhabīja (seed) mantra hūm̐ represents cutting off all attachments as well as obstacles in our material and spiritual progress.

Thebīja (seed) mantra hām̐ represents the rise to higher states of consciousness indicated by ‘ha’ and their attraction through the śeṣa bīja ām̐.

The bīja (seed) mantra grem̐ represents success in obtaining the discerning knowledge as well as the ability to cleanse ourselves of our negativities.

The bīja (seed) mantra kṣom̐ represents the dissolution of all karmas by Divine grace.

The Aṅkuśa bīja (seed) mantra krom̐ represents anger and wrath, as well as destruction of all falsehood and integration with the Divine.

This nine lettered mantra is a prayer to the fierce Goddess Śrī Siddhilakṣmī, an aspect of Mahā Lakṣmīto shower Her mercy and become pleased with our devotion and bless us with auspiciousness, abundant material and spiritual wealth and also fulfill all our desires.

11. ṣaḍaṅga nyāsaḥ (षडङ्ग न्यासः)

S.no.

IAST

Devanāgari

Procedure

1

śrām̐ hṛdayāya namaḥ

श्राँ हृदयाय नमः

Open index, middle and ring fingers of the right hand and place them on the heart chakra.

2

śrīm̐ śirase svāhā

श्रीँ शिरसे स्वाहा

Open middle and ring fingers of the right hand and touch the top of the forehead.

3

śrūm̐ śikhāyai vaṣaṭ

श्रूँ शिखायैवषट्

Open the right thumb and touch the back of the head. This is the point where the tuft of hair, is kept.

4

śraim̐ kavacāya hum̐

श्रैँ कवचायहुँ

Cross both the hands and run the fully opened palms from shoulders to finger tips.

5

śraum̐ netratrayāya vauṣaṭ

श्रौँ नेत्रत्रयाय वौषट्

Touch the eyes with the right index and ring fingers, with the middle finger touching the ājña cakra.

6

śraḥ astrāya phaṭ

श्रः अस्त्रायफट्

Open up the left palm and strike it three times with index and middle fingers of the right hand.

7

iti ṣaḍaṅga nyāsaḥ

इति षडङ्ग न्यासः

bhūr-bhuva-ssuvarom-iti digvimokaḥ ॥

भूर्भुवस्सुवरोमिति दिग्विमोकः ॥

12. dhyānaṃ(ध्यानं) :-

śvetāṃ śvetaśvārūḍhāṃ nṛmuṇḍakṛtakuṇḍalām ।

pañcavaktrāṃ mahāraudrīṃ prativaktratrilocanām ॥

vyāghracarmāvṛtakaṭiṃ śuṣkāvayavabhūṣitām ।

ābaddhayogapaṭṭāñca narāsthikṛtabhūṣaṇām ॥

hastaiḥ ṣoḍaśabhiryuktāṃ visrastaghanakuntalām ।

khaḍgaṃ bāṇaṃ tathā śūlaṃ cakraṃ śakti gadāmapi ॥

japamālāṃ karttṛkāṃ ca vibhratīṃ dakṣiṇe bhuje ।

phalakaṃ kārmukaṃ nāgapāśāṃ paraśumeva ca ॥

ḍamaruṃ pherupotaṃ ca naramuṇḍaṃ kapālakam ।

udvahantīṃ kare vāme dīrghasarvāṅgabhīṣaṇām ॥

श्वेतां श्वेतश्वारूढां नृमुण्डकृतकुण्डलाम् ।

पञ्चवक्त्रां महारौद्रीं प्रतिवक्त्रत्रिलोचनाम् ॥

व्याघ्रचर्मावृतकटिं शुष्कावयवभूषिताम् ।

आबद्धयोगपट्टाञ्च नरास्थिकृतभूषणाम् ॥

हस्तैः षोडशभिर्युक्तां विस्रस्तघनकुन्तलाम् ।

खड्गं बाणं तथा शूलं चक्रं शक्ति गदामपि ॥

जपमालां कर्त्तृकां च विभ्रतीं दक्षिणे भुजे ।

फलकं कार्मुकं नागपाशां परशुमेव च ॥

डमरुं फेरुपोतं च नरमुण्डं कपालकम् ।

उद्वहन्तीं करे वामे दीर्घसर्वाङ्गभीषणाम् ॥

13. Pañcapūjā (पञ्चपूजा) :-

S.no.

IAST

Devanāgari

Procedure

1

lam̐ - pṛthivyātmikāyai gandhaṁ samarpayāmi

लँ - पृथिव्यात्मिकायै गन्धं समर्पयामि

Hold the lower tip of the bottom phalange of the little fingers of both hands with the upper tip of the thumbs, with the back of the hand facing us.

2

ham̐ - ākāśātmikāyai puṣpaiḥ pūjayāmi

हँ - आकाशात्मिकायै पुष्पैः पूजयामि

Hold the lower tip of the bottom phalange of the thumbs of both hands with the upper tip/nails of the index fingers, with the back of the hand facing us.

3

yam̐ - vāyvātmikāyai dhūpamāghrāpayāmi

यँ - वाय्वात्मिकायै धूपमाघ्रापयामि

Hold the lower tip of the bottom phalange of the index fingers of both hands with the upper tip of the thumbs, with the back of the hand facing us.

4

ram̐ - agnyātmikāyai dīpaṁ darśayāmi

रँ - अग्न्यात्मिकायै दीपं दर्शयामि

Hold the lower tip of the bottom phalange of the middle fingers of both hands with the upper tip of the thumbs, with the back of the hand facing us.

5

vam̐ - amṛtātmikāyai amṛtaṁ mahānaivedyaṁ nivedayāmi |

वँ - अमृतात्मिकायै अमृतं महानैवेद्यं निवेदयामि।

Hold the lower tip of the bottom phalange of the ring fingers of both hands with the upper tip of the thumbs, with the back of the hand facing us.

6

sam̐ - sarvātmikāyai sarvopacāra pūjām samarpayāmi

सँ - सर्वात्मिकायै सर्वोपचार पूजाम् समर्पयामि

Hold the fingers of each palm in a folded manner with the tips of each fingers of both hands touching each other and the thumbs facing the heart, in a Namaste position.

14. Samarpaṇam(समर्पणम्):- Take water in uttaraṇi/spoon and by reciting the following śloka, offer the water to the earth.

Part 1

Guruji in the horizon is a short story about a rustic boy ultimately transforming into a Spiritual Guru. The story will be published as a series, containing a number of parts. Here is part 1:

It is yet another day. I always like the dawn - the creeks of birds, misty leaves and the redness of the dawn. Red stands for compassion. I used to wonder how the sun being so red at the time of dawn gradually turns white. I live near river Cauvery. It is good to walk on the sandy river bed. The tiny sand grains acupressure my feet and I used to enjoy this. The river was flowing with the rustic sound that changes every minute. In the river bed, I perform my yogic exercises. I prefer the river bed as you have plenty of natural unpolluted air around. The more oxygen intake helps to rejuvenate the body better. When I begin...Read More

Part 1

Guruji in the horizon is a short story about a rustic boy ultimately transforming into a Spiritual Guru. The story will be published as a series, containing a number of parts. Here is part 1:

It is yet another day. I always like the dawn - the creeks of birds, misty leaves and the redness of the dawn. Red stands for compassion. I used to wonder how the sun being so red at the time of dawn gradually turns white. I live near river Cauvery. It is good to walk on the sandy river bed. The tiny sand grains acupressure my feet and I used to enjoy this. The river was flowing with the rustic sound that changes every minute. In the river bed, I perform my yogic exercises. I prefer the river bed as you have plenty of natural unpolluted air around. The more oxygen intake helps to rejuvenate the body better. When I begin my yogic exercises, the sun would not have arisen. I firmly believe that I should complete my morning chores before the dawn.

I live in a tiny village – you can call it as hamlet - called Aduthurai, where the river Cauvery flows. My house is right on the banks of the river. Sometimes, when I do not get my sleep, I listen to the rustic sound of the flowing water. I do not use any bedding accessories except a small pillow for my head. The watery breeze that dabs me around makes me sleep. I live with my mother and a country dog. Our house has tiled roofing with a hall and kitchen. The whole house is 400 sq.ft. It is more than enough for three of us - my mother, Jimmy my dog and I. Jimmy is very fond of my mother and me. She has a feeling that I am close to Jimmy than to her. Jimmy has the habit of accompanying me wherever I go. Most of the time, Jimmy and me spend our time under a huge banyan tree. There is a rock below the tree. You can sit on the rock and rest your back on the bark of the tree. This tree has thick foliage. When the wind blows, the movement of the leaves produce the sound of om.

It is difficult for anyone to predict my age. I am now twenty five and people do not believe my age. I look much younger, may be due to my yoga or due to my food or even could be due to my life style. I am a school dropout. My father had an ambition that I should become a district collector. He used to share his utopian thoughts with his friends, who used to laugh at him for his dreams. Aduthurai has only twelve houses. Most of the houses are now locked or in dilapidated condition. All my friends moved away to cities and towns to pursue their education. Some of them are in other countries too.

I learn yoga from a yoga master in the next village. I met him in a community festival, where he was demonstrating his yogic skills. A cluster of villages come together and celebrate couple of community festivals in a year. There will be plenty of roadside shops mostly meant for women. You can find cheap cosmetics, vessels, clothing and that kind of stuff. There will be a worn out merry-go-round flocked by children. For grownups there will be giant wheel. I rode both in the merry-go-round and in the giant wheel when I was a boy. When the giant wheel goes up, people shout due to enjoyment and fear. Though I like to go in the giant wheel, I neither enjoyed nor feared. Though boys of my age go to such festivals daily, somehow I do not like crowd. I take a walk to the festival ground either with Jimmy or with my mother. My father never cared about me as I never rose up to his expectations. Even for minor mistakes, he used to ridicule me. He was good in one way. He had never beaten me. He was strong built and was engaged in fulltime cultivation in our land. Even today, we have our land of one acre (4840 square yards). We grow paddy and some vegetables and make our living only from that land. My father died a few years back due to massive cardiac arrest. When my father died I never even cried. A few of my relatives came down to our place, consumed his body to fire. My mother was crying and almost became desolated. By nature I do not speak much. However, I consoled my mother and both of us prepared ourselves for a life without my father. I was forced to carry on the activities of my father. I hardly put half of the efforts my father had put to cultivate the land, but the yield after my taking over was more than two times than my father’s time. Though I am not surprised, my mother was surely surprised. We lived a comfortable life than my father’s time. I do not buy anything for myself. I made every effort to keep my mother as comfortable as possible.

My mother too started becoming sick quite often after my father’s demise. I took her to a doctor in a city nearby. After waiting for more than an hour, we were called. Doctor was in a hurry. He examined my mother for a minute and prescribed some medicines which he asked me to buy in the next medical shop owned by his wife. I paid hundred for nothing. I did not buy medicines and we returned home. My intuition told me that there is nothing wrong with my mother. I could not get my sleep during the night, as my conscience was pricking me for not having purchased the medicines. Something was telling me that these medicines were not necessary for my mother and that she would be normal in the next few days.

It is a moon lit night. I moved out of my house to the rocky bench under the banyan tree. Jimmy followed me. He never leaves me alone. I lied down flat on the rock and was fighting against my conscience. The hamlet was absolutely peaceful in the bright full moon light, except the euphony of flowing water. My inner conscience started speaking to me now. I could hear the sound of my conscience very clearly. It asked me to go and see the doctor again tomorrow. Now, I was damn sure that I have made a mistake for not purchasing those medicines for my mother. I have decided to visit the town next day morning to buy those medicines. Once I found a remedy for my guilt feeling, I drifted into my sleep. I heard someone clearly telling me in my sleep that I need not worry about my mother and I need not even buy those medicines. When I woke up, I had to fight against my conscience on one side and the intuitive conveyance on the other side. At last my intuitive won over my conscience. I know now for sure, that my mother would get better in the next few days and she did. Positive affirmations always help.

Though I did not evince interest in my education, I had a flair for physical activities. My physical training teacher had a soft corner for me. I always stood first in running, high jump and long jump. I never played games. My elan for physical activities attracted me to the yoga teacher in the next village, which is four miles from my hamlet. I cover four miles in less than half an hour. Yoga teacher has not regularly studied yoga. He learnt the art by himself. He agreed to teach me yoga for free. My father would not have given me any money, even if the yoga teacher had demanded. I learnt several postures and in a short time mastered almost every yogic posture he had taught me. Within a matter of thirty days, I was doing better than my master. He became jealous of me and asked me not to come again. I begged him, but he did not agree. Factually, I was his only regular student. He went to different places and taught yoga to make his living. Only later I came to know, that many of his postures were wrong. However, he never claimed himself as an authority in yoga. He also lived in a small house, with no luxuries whatsoever. He did not want to lose his only student and he patched up with me and started working together.

Shakti: My Lord! You have taught me 64 tantras several yugas ago. The universe that you have created billions of years ago is undergoing constant changes. Is there anything you would like to teach me, which is more relevant to the present time period, I mean kālapuruṣa ………..

Shiva: Mind is explained as “saṁkalpa-vikalpātmākaṁ manaḥ संकल्प-विकल्पात्माकं...Read More

Shakti: My Lord! You have taught me 64 tantras several yugas ago. The universe that you have created billions of years ago is undergoing constant changes. Is there anything you would like to teach me, which is more relevant to the present time period, I mean kālapuruṣa ………..

Shiva: Plenty of differences and these differences are very significant. We are deviating from the subject you wanted to know. However, I will explain the differences in a nutshell……

Shakti: You say everything is my own energy and all such energies function under me. Then why people worship different shapes and forms? Is it not a mistake?

Shiva: It is not a mistake because they have not evolved to understand the truth. You may ask why. Again it is due to your act of causing illusion. You confuse them with the power of your māyā. Typically speaking, māyā is related to law of karma. You rule the entire universe with the law of karma and hence it is known as “Law of the Lord”………

Shakti: You mean to say that I can’t liberate anyone?

Shiva: Of course, you can’t and you know that. You job ends when you remove the veil of māyā. From birth till unveiling of māyā, everything is done by you. I am responsible in energizing you, annihilating the universe and offering liberation to those who are approved by you. As you know, I have never offered liberation to anyone without your approval.

You asked me what happens to the soul after its exit from a dead body. I told you in the beginning that both of us unite to form zygote and similarly both of us exit together at the time of death of a person. Once we exit, we move apart. As long as we stay united, a man lives and once we decide to part from that man’s body, he dies. Every sentient and insentient being has to die at some point of time. When we join together, we take different shapes and forms. I have already told you how we join together. Now I will tell you how we separate at the time of death……..

Shakti: What happens after the soul exited from the body? Many people perform ceremonies to the departed ones.

Shiva: You mean people offering tarpaṇa (water oblations) and performing śrāddha (annual ancestral rites) which is different from antyeṣṭi (last rites or funeral ceremonies)? Please do not ask any questions on this. I can explain antyeṣṭi, but not śrāddha. I do not want to say something that pleases someone. Please do not ask anything related to śrāddha, as this is only a mythical belief.

Shiva: It is very important that everyone takes care of his parents, wife and children with utmost care, compassion and love. When one fails on this, he takes several births to get rid of this karma. It is better to worship their parents, rather than worshiping us. After death, no elaborate karmas are needed except paying respects to the gross body that is going to be buried or burnt. It is a mark of respect to the body and not to the soul.

Shakti: Can you now tell me what will happen to these two souls?

Shiva: What is mantra? Mantra is explained as (मननात् त्रायते इति मन्त्रः॥) mananāt trāyate iti mantraḥ || This means that a mantra is meant to protect the mind. Manana does not simply mean mind; it also means thinking, reflection, meditation, thought, intelligence and understanding; trāyate (trāyamāṇa) means protection; iti mantraḥ means this is mantra………..

Shiva: There are two om-s in Gāyatri mantra. One is for three vyāhṛti-s and another is for the three pāda-s. Vyāhṛti-s are separate and the three pāda-s of the mantra are separate. Therefore, the correct way to pronounce Gāyatri mantra is this.

ॐ भूर्भुवः स्वः॥ om bhūrbhuvaḥ svaḥ ||

ॐ तत्सवितुर्वरेण्यं। om tatsaviturvareṇyaṁ |

भर्गो देवस्य धीमही। bhargo devasya dhīmahī |

धियो यो नः प्रचोदयात्॥ dhiyo yo naḥ pracodayāt ||

Shiva: I exit a body through brahmarandhra (an orifice at the top of the skull) and this point is known as athipati marma point (also known as varma point). As you know atipati (अतिपति) means, transcending everything or supreme. Both are apt interpretations. Transcending everything means transcending all types of bodies a man possesses…….

Shakti: I have two quick questions. How do I become one with Prakṛti and what exactly you mean by ‘I move to higher planes’?

Shiva: As you know we become soul or puruṣa and prakṛti. When both of us remain as one, I am known as an individual soul and you are known as prakṛti. As Prakṛti you encompass both antaḥkaraṇa and bāhyakaraṇa (organs of perception and action)………..

Shakti: Then, as a soul, where do you go?

Shiva: Where I go depends upon the weight of the karmic bag I carry. My journey depends upon the gravitational force………..

Shakti: Does every soul go to heaven?

Shiva: No, not every soul. Only few souls reach sūryaloka. In other words, those karmic bags that have only traces of karmic imprints reach sūryaloka and in their next birth they are liberated. But they stay in sūryaloka for a longer time. Sūryaloka is full of purity and light. There are no traces of any darkness or impurity here. But their stay in sūryaloka, do not in any way affect the remnants of the karmic imprints. Karmas have to be experienced and there is no other go.

Shiva: From death to rebirth, there is a time gap and the duration of time gap depends upon the quality of the karmic bag. If they are heavy, they are born immediately, as they are not far away from the earth’s sphere. When the time is ripe for its rebirth, you as prakṛti pull that soul down and both of us unite to form yet another body. This also explains how interdependent we are. This is also known as law of nature or law of prakṛti, which is in no way different from the eternal law of karma.

Shakti: What is mahāśūnya?

Shiva: It is Parabrahman, the origin of the universe………

Shakti: Do you mean to say that there is no difference between your macrocosmic and microcosmic forms?

Shiva: Yes, there is no difference at all. How can there be difference and if the difference is there, how can I become omnipresent...................

Shakti: But these two bindus are interpreted differently.

Shiva: Yes, though they are interpreted differently, there is truth in that. My expansion happens like this. Mahābindu is the point of origin of creation………….

Shakti: Can you explain further on ‘well defined and perfected spiritual path’?

Shiva: I will come to that later. First, one should understand what spiritual foundation is. It is not just yoga and meditation………….

Shakti: Many people are asking me to explain how to realize you fast. Many of them feel that they have not reaped the benefits of their sādhana even after many years of performing pūjā and japa. Can you kindly guide them please?

Shiva: I have explained this already. Now I will teach a small exercise on breathing. As I have already said, only through prāṇa, mind can be controlled………………

Shakti: Are you going to conclude your teachings now?

Shiva: Yes, I am now concluding. I have covered every aspect of realization and liberation. There is nothing more I can reveal. It all depends upon one’s capacity to practice. Divine grace does not come that easily. One has to work through his mind………

In the original Khilasūkta, there are 29 verses, out of which we have discussed 16 verses so far. These 16 verses are the main part of Śrī Sūktam. Now the balance of 13 verses are being discussed. These verses do not form part of homa procedure of Śrī Sūktam.

In the original Khilasūkta, there are 29 verses, out of which we have discussed 16 verses so far. These 16 verses are the main part of Śrī Sūktam. Now the balance of 13 verses are being discussed. These verses do not form part of homa procedure of Śrī Sūktam.

पद्मानने पद्मविपद्मपत्रे पद्मदलायदाक्षि।

विश्वप्रिये विष्णुमनोनुकूले त्वत्पादपद्मं मयि सं नि धत्स्व॥ १७

padmānane padmavipadmapatre padmadalāyadākṣi |

viśvapriye viṣṇumanonukūle tvatpādapadmaṁ mayi saṁ ni dhatsva || 17

Meaning: O Lakṣmī! You are seated on a lotus. Your body parts are that of lotus stalk. You are fond of living in lotus. You are fond of this world and this world is fond of you. You perform what Viṣṇu thinks. Please keep your lotus feet on me and stay in my home forever.

पद्मानने पद्म ऊरु पद्माक्षि पद्मसंभवे।

तन्मे भजसि पद्माक्षि येन सौख्यं लभाम्यहम्॥ १८

padmānane padma ūru padmākṣi padmasaṁbhave |

tanme bhajasi padmākṣi yena saukhyaṁ labhāmyaham || 18

Meaning: O Lakṣmī! Your face resembles lotus flower. Your legs are like lotus. Your eyes are like lotus flowers. You manifested from a lotus. Please bless me with everything that make me prosperous.

अश्वदायि गोदायि धनदायि महाधने।

धनं मे जुषतां देवि सर्वकामांश्च देहि मे॥ १९

aśvadāyi godāyi dhanadāyi mahādhane |

dhanaṁ me juṣatāṁ devi sarvakāmāṁśca dehi me || 19

Meaning: O Lakṣmī! You are the chief of wealth. You give horses, cows and wealth. Please give me that wealth that satiates all my desires.

पुत्रपौत्र धनं धान्यं हस्त्यश्वाजावि गोरथम्।

प्रजानां भ्वसि माता आयुष्मन्तं करोतु मे॥ २०

putrapautra dhanaṁ dhānyaṁ hastyaśvājāvi goratham |

prajānāṁ bhvasi mātāa āyuṣmantaṁ karotu me || 20

Meaning: Please bless me with progeny, grandchildren, wealth, grains, elephants, horses, cows and chariots. You are the Mother of the entire universe. Please bless me with a long life.

Meaning: Your Abode is lotus. You hold lotus in your hands. You are adorned with pure white attire. You are wearing a garland that is extremely fragrant. You look beautiful with these. O Bhagavati! Consort of Viṣṇu! You fulfil my desires, knowing all my desires fully. You are the protector of all the three worlds. Please Bless me.

विष्णुपत्नीं क्षमां देवीं माधवीं माधवप्रियाम्।

लक्ष्मीं प्रियसखीं देवीं नमाम्यच्युत वल्लभाम्॥२५

viṣṇupatnīṁ kṣamāṁ devīṁ mādhavīṁ mādhavapriyām |

lakṣmīṁ priyasakhīṁ devīṁ* namāmyacyuta vallabhām ||25

(alternate reading भूमिं bhūmiṁ)

Meaning: I worship the Consort of Viṣṇu, who also presides over the world (bhūmi), the one who is dear to Mādhava (another name for Viṣṇu), one who is dearly and eternally loved by Viṣṇu. I prostrate before You Devi.

महालक्ष्म्यै च विद्महे विष्णुपत्न्यै च धीमहि।

तन्नो लक्ष्मीः प्र चोदयात्॥ २६

mahālakṣmyai ca vidmahe viṣṇupatnyai ca dhīmahi |

tanno lakṣmīḥ pra codayāt || 26

(This is Lakṣmī Gāyatrī)

Meaning: Let us understand Lakṣmī. For knowing Her let us meditate on Consort of Viṣṇu. Let Lakṣmī emancipate us and make us one with Her.

आनन्द कर्दमः श्रीद चिक्लीत इति विश्रुताः।

ऋषयः पुत्राश्च श्रीर्देवीर्देवता मताः॥ २७

ānanda kardamaḥ śrīda ciklīta iti viśrutāḥ |

ṛiṣayaḥ putrāśca śrīrdeevīrdevatā matāḥ || 27

(there are different versions of this verse)

Meaning: There are four Ṛiṣ-s for Śrī Sūktam and they are Ānanda, Kardamaḥ, Śrīda and Ciklīta. Mahālakṣmī is the Devata for this.

Upaniṣad-s explain how māyā projects objects as different things from Brahman (It is the māyā that makes us to think that the objects we see are real and different from Brahman; the fact is that everything is Brahman, hence It is called Omnipresent or all pervasive). Brahman is not divisible (hence omnipresent) and hence, there cannot be any comparison for a non-dual Brahman (comparison is possible only if more than one object is present). It is free from actions...Read More

Bhagavān Dattātreya continues:

Upaniṣad-s explain how māyā projects objects as different things from Brahman (It is the māyā that makes us to think that the objects we see are real and different from Brahman; the fact is that everything is Brahman, hence It is called Omnipresent or all pervasive). Brahman is not divisible (hence omnipresent) and hence, there cannot be any comparison for a non-dual Brahman (comparison is possible only if more than one object is present). It is free from actions (hence It is called inert). When Brahman is indivisible, how can It be ritualistically worshiped? The intellect of Brahman is inexplicable (Taittirīya Upaniṣad says, “satyaṁ jñānaṁ anantaṁ brahma”.) It is neither vast nor minute. (Kaṭha Upaniṣad I.ii.20 says, “Brahman is smaller than the smallest and bigger than the biggest.) There is no division such as day and night in Brahman. Brahman alone is Self-luminous and luminaries cannot illumine Brahman (Kaṭha Upaniṣad(II.ii.15) explains this further. “In the presence of Brahman, the sun does not shine, nor do the moon and stars, nor does lightning, let alone this fire. When Brahman shines, everything follows. By Its light, all these are lighted.”) There is no desire or lack of it in Brahman (It is inert, as seen earlier). There is no structural changes in It. There is no beginning and end for It; It is eternal and preternatural. When Brahman is One, how there can be knower and known? It is indefinable. There are no different worlds (heaven, earth, hell, etc.) and no different gods such as Brahmā, Viṣṇu and Śiva. (They are nothing but wild stretch of imagination; they are the characters of purāṇa-s; and result of our wild imagination.) Brahman cannot be classified as Puruṣa and Prakṛti. (In some texts, it is said that Puruṣa is Brahman and Prakṛti is It’s Power. But according to Advaita, there is no duality at all, like Puruṣa and Prakṛti or Śiva and Śakti. Pure Advaita does not accept anything except Brahman, who is all pervasive.) Brahman is not responsible for geriatric sufferings (body grows and perishes ultimately; there is no end for Brahman within, which is often known as the individual soul). It alone is imperishable (others are bound by birth, growth and death). There is no question of It being a man or a woman (beyond gender classification). When everything is Brahman, how can you use “I” or “mine” (these are used due to egocentrism) There is no merit or fault, bondage or freedom, worshiper and worshiped, pleasure and pain in Brahman, as It is beyond all dyads (and triads too – pure Advaita). It is wrong to think that one has a family as there is you and I in Brahman. There is no guru or disciple (both of them are Brahman). How is it possible to worship It (worship guru). All actions of life are illusionary in nature. When intellect cannot explain, how can there be any form (different forms of gods and goddesses; Brahman is devoid of forms and only due to spiritual ignorance or limited knowledge, we give different shapes and forms of gods for different purposes). An Avadhūta attains this stage, after seriously meditating and finally merging into eternal Bliss (Saccidānanda).

Chapter VI of Avadhūta Gītā containing 27 verses is concluded.

Bhagavān Dattātreya continues:

An Avadhūta, not worried about his clothing, traverses through a path that is free from both virtues and sins (non-duality). He always remains in perpetual Bliss. It is difficult to identify an Avadhūta, as he never exhibits his inner Self. There is nothing good or bad for him (non-dual), but he always remains pure (Brahman is eternally Pure and Blissful). He stays away from controversies. He is free from all types of desires (he does not build ashrams and empires). He renounces everything and stays in Blissful state always. He does not care for his body. When he exists in eternal Bliss, how can he offer ritualistic worship and to whom? For him, there is neither bondage nor liberation (no liberation because, he already remains with Brahman; he awaits the death of his body). There is no question of remaining with Brahman too, as he is beyond union with Brahman or separating from It (he is already Brahman Himself, the true “I am That”). He has no friends or foes. He may or may not follow prāṇāyama or yoga; still he remains only as a Yogi (here it means accomplished). When a person thinks that he is knowledgeable, then he is not even a yogi. When there is knowledge, there has to be ignorance (duality). Such persons are not liberated, as they are still deluded by duality. There is no death for him, as death is related to his physical body. An Avadhūta does not meditate, as meditation is a duality (he already remains with Brahman); what is the need for meditation for him? (But we must remember that he has reached state of Avadhūta after practicing meditation intensely and during his meditation, he purifies himself. Only a purified person can enter the state of Avadhūta. Only purity can join with Purity.)

Chapter VII of Avadhūta Gītā containing 15 verses is concluded.

Bhagavān Dattātreya continues:

He addresses this to Brahman “I am sorry for not seeking you through pilgrimage. I have not gone for pilgrimage because I know that you are omnipresent. I don’t meditate because, I cannot give you a form. For the same reason, I do not sing your praises. Please forgive me for this.” (In a nutshell, he explains pure Advaita). An Avadhūta is the one who has controlled his senses, soft in nature, pure in thoughts, without material wealth, no greed for food (he eats only to maintain his body), compassionate to all, impartial and is beyond any criticisms.

Now he explains the meaning for Avadhūta. “A” means that he is free from all impurities throughout his life and perpetually remains in Bliss (Saccidānanda). “va” means that he is free from desires and attachments. “dhu” means that his physical body is like a dust; he is devoid of body consciousness; meditation is not needed for him, as his mind is already pure. ‘ta’ refers to his merger with Brahman. He is free from all types of dualities.

Conclusion (this is not part of Avadhūta Gītā): This is an advanced and crisp version of Bhagavad Gītā and Upaniṣad-s. It says that we should look for the Brahman within and any sort of external worships including pilgrimages will not help in Liberation. Thought of different forms of gods and goddesses should be dispensed with. To begin with, one should stay with one mantra and one god. Later on, with intensified meditation, dualities will fade away, leading to Saccidānanda. But many of us do not stay with one mantra and one devata, to begin our spiritual journey. For various wishes, we resort to different devatas and different mantras, exhibiting our lack of faith in that devata. This way, we are not setting our spiritual goal properly. Somewhere, we have to begin our journey towards Liberation.

Samādhi is attained through the mind that is free from all kinds of thought processes or desires. If the mind has traces of thought processes or desires, they will disturb samādhi after sometime. First ten or fifteen minutes of samādhi is important. Thoughts, if any, compromise the quality of samādhi during this time. (Different types of samādhi-s are discussed in GURUJI SPEAKS). Patañjali speaks about dharmamegha samādhi...Read More

Samādhi is attained through the mind that is free from all kinds of thought processes or desires. If the mind has traces of thought processes or desires, they will disturb samādhi after sometime. First ten or fifteen minutes of samādhi is important. Thoughts, if any, compromise the quality of samādhi during this time. (Different types of samādhi-s are discussed in GURUJI SPEAKS). Patañjali speaks about dharmamegha samādhi in this aphorism. This cannot be attained through practice. Dharma-megha means combination of virtues, morality, right, justice and all acts that are approved by Nature. Like clouds (megha) carrying all types of water, this samādhi is full of virtues, morality, etc. Only such a mind will be free from any thoughts or desires. The effect of this samādhi is attainment of various siddhis. But such a yogi will always ignore these siddhis and stay united with the Brahman within. This is kaivalya state. Here, not only the yogi is with the Brahman; Brahman is also holding the yogi, not allowing him to get back to the material world.

At this stage, this yogi will never have any desires, including the desire to stay with Brahman, as this yogi and Brahman are not different. Desires and attachments arise only if one is bound by duality. Dharmamegha samādhi is possible only due to Divine Grace and Blessings. One has to prepare himself to reach this stage due to intensified sādhana. Sādhana is not counting the number of repetitions of a mantra; it is done with the cleansing of mind, freeing it from desires and attachments. A cloth is washed with soap. When the cloth is washed, what is the need for the soap? Similarly, mantra, external rituals are needed only till such time we decide to pursue spiritual path. . Dharmamegha samādhi is absolute independence; a yogi will never seek assistance or help from anyone else. He will be on his own, uncontrolled by anyone other than Brahman. At this stage, Brahman and the yogi are closed bonded with each other. Brahman will never let down this yogi.

Why dharmamegha samādhi is so important in Liberation? After experiencing dharmamegha samādhi, he is no more a yogi. He elevates himself as a jīvanmukta. He is liberated during this life. He is no more a normal human being nor even a yogi. He is Liberated, but yet to merge with Brahman; he is very close to Brahman, may be an inch or two. This distance is maintained as he still has to experience the traces of his prārabda karma. He would have burnt his sañcita karmas during his existence as a yogi. There is no āgāmi karma, as his mind is already pure and has no traces of impressions, except the traces of prārabda karma. Now he is all set to merge with the Brahman. A true Guru is the one, who teaches the path to Liberation. They are very rare nowadays. Spiritual path has no place for pomp and vanity. It is to be sought in isolation, under the able guidance of a true Guru.

A jīvanmukta needs to know nothing. He has passed through various stages of sādhana. His sole aim is to attain Liberation. He does not want to transmigrate. Knowledge is required only when mind and ego are active. These are veils around Brahman. They have already went past these veils (all the veils around Brahman is singularly known as māyā) and remaining very close to Brahman. For them, there is no ‘me’ or ‘mine’. At this stage, they are absolutely pure; as pure as Brahman Itself.

It is already seen that guṇa-s lay in equilibrium before creation. When this equilibrium is disturbed, creation is unfolded as Prakṛti or Nature. A jīvanmukta is beyond guṇa-s or devoid of guṇa-s. Thus, he is beyond Prakṛti. Prakṛti is nothing but the Power of Brahman, also known as māyā, in which, all the activities of the universe take place. As he is about to be absorbed into Brahman, he has to remain as pure as Brahman. Therefore, he is purified without guṇa-s. A jīvanmukta is not affected by any external happenings. Patañjali says, “pariṇāma samāpti”, which refers to the end of all transformations in him. As long as guṇa-s prevail, transformation always happens. This is further explained in the penultimate aphorism.

They have evolved to the state of jīvanmukta by undergoing successive stages. They have not become jīvanmukta overnight. In the beginning, they were also associated with Prakṛti. But with the help of a Guru (spiritual masters; not the exponents of mantra), they pursued spiritual path by leaving the influences of the material world in stages. Ultimately, they stopped experiencing with their bodies and mind. They experienced Bliss directly and perpetually. They live just to merge with the Brahman after exhausting all their karmic impressions. As discussed earlier, they are an inch or two from the Brahman (measurement is used only for the purpose of understanding).

Kaivalya is absolute freedom, free from bondage and transmigration. He is freed from the pains and pleasures of the material world that unfold in Prakṛti. At this stage, Prakṛti does not serve any purpose for him, as he has already completed all his assignments with Prakṛti. As he is ready to merge with Brahman, he is also free from puruṣārthas and guṇas, which are associated with material life. Patañjali calls this as “puruṣārtha śūnyānāṁ guṇānāṁ”, which means devoid of puruṣārthas and guṇas. Now, he is ready to merge with the Absolute. He directly experiences Bliss of Brahman, which is not caused or influenced by any external factors, as he is devoid of both puruṣārthas and guṇas. He transcends Prakṛti at this stage. He is devoid of ego, which is the major factor in pulling down many spiritual aspirants. This jīvanmukta has no interest in his body, as his sensory organs have already ceased to function. Mind is the instigating factor for bāhyakaraṇa and antaḥkaraṇa and as his mind no longer exists, his body has no significance for him. He now begins his final movement towards the Self, to remain with It eternally. At this time, his body falls, not to breathe again. He is Liberated.

There are various steps to become a yogi. To become a yogi we need guidance from another yogi, who is called spiritual Guru. We have discussed certain things in my earlier postings like Self Realisation. Now, we will go a little deep into this subject. First step is to understand consciousness thoroughly. This plays an important role in various stages of meditation. The consciousness can be defined as “understanding the subject and the object”. The consciousness cannot be defined with a relative term. This can also be interpreted as “knowing your self”. In Sanskrit, consciousness is referred as “cit”. The word “cit” can be defined as ‘self knowing self’.

Giving a proper explanation or understanding the explanation is difficult. But without understanding this, we cannot proceed further. ‘Knowing your self’ and ‘self knowing self’ is one and the same. Here the second usage of self means Atman. Consciousness is not Atman. Consciousness or cit is trying to know the atman. How is that Self appearing? It is ‘prakasha’. Prakasha means light. So, the consciousness or cit is trying to know the Self which is in the form of light. It is just not another light. This light is self illuminating and also illuminates things around it. Does it not sound like our electrical lights? When a bulb is burning, we see the burning bulb and also the things around that bulb, because of the light from the bulb. With our eyes we see both, the subject and object, whereas the Self or atman is only the subject and there is no object to see here. This is what Kato Upanishad also says. Whatever we see around us is due to the illuminating inner Self or atman. The illuminating atman cannot be seen with our physical eyes.

We can see this only with our consciousness. With consciousness we can see the...Read More

There are various steps to become a yogi. To become a yogi we need guidance from another yogi, who is called spiritual Guru. We have discussed certain things in my earlier postings like Self Realisation. Now, we will go a little deep into this subject. First step is to understand consciousness thoroughly. This plays an important role in various stages of meditation. The consciousness can be defined as “understanding the subject and the object”. The consciousness cannot be defined with a relative term. This can also be interpreted as “knowing your self”. In Sanskrit, consciousness is referred as “cit”. The word “cit” can be defined as ‘self knowing self’.

Giving a proper explanation or understanding the explanation is difficult. But without understanding this, we cannot proceed further. ‘Knowing your self’ and ‘self knowing self’ is one and the same. Here the second usage of self means Atman. Consciousness is not Atman. Consciousness or cit is trying to know the atman. How is that Self appearing? It is ‘prakasha’. Prakasha means light. So, the consciousness or cit is trying to know the Self which is in the form of light. It is just not another light. This light is self illuminating and also illuminates things around it. Does it not sound like our electrical lights? When a bulb is burning, we see the burning bulb and also the things around that bulb, because of the light from the bulb. With our eyes we see both, the subject and object, whereas the Self or atman is only the subject and there is no object to see here. This is what Kato Upanishad also says. Whatever we see around us is due to the illuminating inner Self or atman. The illuminating atman cannot be seen with our physical eyes.

We can see this only with our consciousness. With consciousness we can see the illuminating atman. But, how we can understand it? In order to derive complete knowledge about some thing, we have to thoroughly understand it. Atman is not only prakasha, it is also vimarsha. Vimarsha means knowing by experience. The vimarsha is responsible for jnana (wisdom) and kriya (deeds). It is also responsible srishti (creation), sthithi (maintenance), and dissolution. I am not inclined to use the word ‘samhara’ (destruction) instead of dissolution, as the samhara means complete destruction, after which there will be, no rebirth. Prakasha is just illuminating. Vimarsha gains jnana from prakasha and acts as per its instructions. In other words, prakasha does not act and is static. Only vimarsha acts. Prakasha is the ultimate reality and vimarsha is the energy. Without energy none can act. Prakasha is the God and vimarsha is the Goddess or shakthi. Prakasha and vimarsha combine is the highest reality or the Absolute. It may be difficult to understand the above, but repeated readings will certainly help. Unless we understand this first step, going into further steps, which are going to be discussed later will be futile.

In Indian mythology, I think there is no other name that evokes more curiosity, mystery and mixed feelings than that of Ashwatthama. If you punch in “Ashwatthama” in google or any other search engine, you will get umpteen sites, videos, TV channel programs and legends about Ashwatthama each describing a different aspect. But...Read More

(This article is published by Santosh Kumar Raja)

In Indian mythology, I think there is no other name that evokes more curiosity, mystery and mixed feelings than that of Ashwatthama. If you punch in “Ashwatthama” in google or any other search engine, you will get umpteen sites, videos, TV channel programs and legends about Ashwatthama each describing a different aspect. But why so much of curiosity, is this because he is called a chiranjeevi or because he is still alive and many people have claimed to have seen him?

Most of us look at Ashwatthama with a negative trait, mainly because of the popular story of Krishna cursing Ashwatthama, when he has deviated the Brahmashirsha astra towards the womb of Uttara, killing the baby in the womb. They say that Krishna has ordered Bhima to pluck the Gem stone from his forehead and then cursed Ashwatthama for 3000+ years that he will roam in the forests with blood and puss oozing out of his injuries and cry for death. He will have neither any hospitality nor any accommodation; he will be in total isolation without any contact of physical communication from mankind and society. The wound caused by the removal of this gem on his forehead will not heal and his body will suffer from a host of incurable diseases forming sores and ulcers that would never heal for 3000 years.

While the above story depicts the gloomier side, let us also look at many other prominent positive beliefs associated with Ashwatthama.

It is quite a popular belief, that in order to get long life, luck, fame, health and prosperity following mantra should be recited every day in the morning

Key thing to observe here is that the mantra starts with Ashwatthama and then followed by the names of other chiranjeevi’s.

Another legend is about Kumara Vyasa (original name Narayanappa), who is considered as a one of the greatest poets of Karnataka and has written Mahabharata epic in Kannada also known as “Karnata Bharata Kathamanjari”. There are many popular stories in rural Karnataka, that Kumara Vyasa has written Mahabharata, while Ashwatthama narrated the entire story to him. This version of Mahabharata slightly differs from that of Vyasa Mahabharata.

when Ashwatthama was very young, his parents did not had enough money to buy either a cow or cow milk. Youn Ashwatthama was so clever that he understood the predicament of his parents and prayed to Lord Shiva for milk. Lord Shiva was so happy with Ashwatthama’s prayer that he provided with milk that dripped on the shiva linga in the cave where they lived. This temple is called Tapkeshwar Temple and located near Dehradun.

Ashwatthama is also quoted as one of Saptarishis of the 8th Manvantara. Reference Wikipedia. The following are quoted as Saptarishis of next Manvantara (Surya’s son Savarnya will the Manu of 8th Manvantara):

The following question always intrigued me that on one side they say the Ashwatthama was cursed by Lord himself for 3,000 years and on the other side they say that uttering his very name every day in the morning will bestow, good luck, health prosperity and few have gone to the extent of claiming that he will be the Saptarishi of the next Manvantara. Are these two not contradictory? So how did someone who was cursed by Lord himself could raise to this stature? Did he suffer the impact of the curse or was he able to find sapa vimochana?

Let us look at the lineage of Ashwatthama:

Paternal side: Ashwatthama’s father was Guru Drona who is son of Great Sage Bharadhwaja. (Bharadhwaja is one of the Saptarishi’s of our current Manvantara). Bharadhwaja himself was grandson of Great Sage Angirasa (Angirasa is quoted to be Saptarishi of first Manvantara).

Maternal Side: Ashwatthama mother is Kripi, who is daughter of Rishi Shardwan. Rishi Shardwan was son of Gautama Maharishi. (Gautam Maharishi is Saptarishi of this Manvantara)

Ashwatthama hails from a very strong lineage and from a family of Saptarishis both on Paternal and Maternal side.

Some other important Facts to consider about him are, both his parents were ayonij, as they were not born out of human womb. Guru Drona was born in a vessel made of leaves and hence the name Drona. Similarly, Kripi is born out of the Vitality of Sage Shardwan. Guru Drona meditated and did a severe penance to Lord Shiva to have a son who should be an avatar of Lord Shiva himself. Hence, Ashwatthama is considered as 12th Rudra by many as he is a Shivamsh. (Amsha of Shiva). When Ashwatthama was born he made a loud cry like Indra’s horses, he was named as Ashwatthama by an akashvani. He was born with a gem stone on his head, which gives him power over all living beings lower than humans; it protects him from hunger, thirst, and fatigue. Guru Drona and Kripi loved their son very much and Ashwatthama also had tremendous love for his parents. In his childhood Ashwatthama suffered severe poverty and his parents did not have enough money to buy milk for him. Though he fought on the Kaurava side, he was never been part of the wicked four (Duryodhana, Karna, Shakuni, Dusshasana) and he always advised Duryodhana to make friendship with Pandavas. He was one of the Maharathis’s in Mahabharata on the likes of Karna, Arjuna, Bhishma, Drona etc and was made the commander in chief on the last day of the war. Ashwatthama was the only warrior in Mahabharata, after Drona, who had knowledge of Narayana Astra. Ashwatthama lost his mental balance when his father was killed by his enemies by uttering a lie and when he was in a meditative posture, dropping all the arms. He could not bear this tragic event and thought Pandavas killed his father in an unfair way. After the end of the Mahabharata war he killed most of the Pandava army including upa-pandavas in the darkness of the night.

Legends on how did Ashwatthama bypass the Curse:

Legend says that Ashwatthama has approached his Parama Guru ie Parashurama (who is also incarnation of Lord Vishnu, a great Shakta and Guru of his father, Drona) for help after being cursed by Lord Krishna. Parashurama along with Durvasa Maharishi, have initiated him into Shakti Worship. Divine Mother Lalitha Devi is pure consciousness and is Śiva-śakty-aikya-rūpiṇī. She is mother of Trinity and by praying to Divine Mother, Ashwatthama was ableto bypass the curse of Lord Krishna. This in line with the statement that if “God is angry with you, Guru can help but if Guru gets angry with you then even God cannot help”. SriVidya Sadhana, his dedication, Guru’s grace has helped him raise to the stature of a Great Sage.

Guru Parampara:

In our Guru Parampara, Ashwatthama is considered as Maharishi who was initiated in Shakti worship by Mahasrishi Durvasa, though many people and even many lineages which traditionally practice SriVidya, do not associate or give reference of Ashwatthama with Shakti worship. Ashwatthama Guruji, has initiated our Parama Guru in Shakti worship in Himalayas and taught secrets of Mahashodasi and Sri Vidya Sadhana. He has given the divine secret of Atma Bija, replacing the 2nd Om in Mahashodasi with Atma Bija of Sadhaka for faster progress.

It is my own experience that when I invoke my Guru Mandala and do Sri Vidya Sadhana, could feel the presence of Ashwatthama Guruji and his energy many times. Another disciple had the experience of seeing his astral body clearly during meditation and hear Guruji hum “Om”.

There is a large photo of Ashwatthama Guruji at our Parama Guruji’s house, from which sacred Ash (Vibhuti) gushes out on his birthday star every year. I myself collected the sacred ash from that photo and it has a very divine fragrance and unique colour (not the regular colour of Ash). It is humanly not possible to create such a Divine Fragrance.

We invoke Ashwatthama Guruji through the following mantra and could immediately feel his presence.

ब्रह्मपुत्रोज्वलभुजः क्षिरकृष्णा अजिनांभरः।

अश्वत्थामा चिरजीवी रक्षमाम् मेंप्रभु॥

brahmaputrojvalabhujaḥ kṣirakṛṣṇā ajināṁbharaḥ |

aśvatthāmā cirajīvī rakṣamām meṁprabhu ||

Purpose: The main purpose of this article is to inspire readers to think about, what it would have taken for a man, who has been cursed by Lord himself to grow to a stature of Maharishi. It requires more than mettle, determination and Divine & Guru’s Grace. It also provides a glimpse of how powerful and supreme, SriVidya Sadhana is and how one can overcome all their difficulties.

I feel all our hurdles, problems we face (with respect to health, wealth, relations) is nothing compared to what Ashwattham Maharishi has gone through and we should also be inspired to practice surrender to our Guru and Divine mother and attain Her.

Kuṇḍalinī is not just a force, but Parāśakti Herself in Her subtlest form. It is one of the quickest methods to liberation. Even without practicing kuṇḍalinī, She ascends to higher chakras depending upon one’s level of love (the highest form of devotion) for Her. Ascension of kuṇḍalinī is directly related to the purity level of one’s mind. Yoga Cūḍāmaṇi Upaniṣad talks abou90t the importance of kuṇḍalinī. Verse 37 says, “Kuṇḍalinī rests in the passage of Brahman. If one goes through this passage, Brahman is attained.” Passage of Brahman that is referred here...Read More

Kuṇḍalinī is not just a force, but Parāśakti Herself in Her subtlest form. It is one of the quickest methods to liberation. Even without practicing kuṇḍalinī, She ascends to higher chakras depending upon one’s level of love (the highest form of devotion) for Her. Ascension of kuṇḍalinī is directly related to the purity level of one’s mind. Yoga Cūḍāmaṇi Upaniṣad talks abou90t the importance of kuṇḍalinī. Verse 37 says, “Kuṇḍalinī rests in the passage of Brahman. If one goes through this passage, Brahman is attained.” Passage of Brahman that is referred here is a tiny nāḍi (often explained as a nerve or an artery or a vein) inside the spinal cord known as suṣumna, where all the three guṇa-s (sattva, rajas and tamas) are present. Within suṣumna, there are two other nāḍi-s, one within the other. Outer nāḍi is suṣumna and within suṣumna there is another nāḍi vajra (literal meaning – impenetrable) and within vajra, there is a very tiny nāḍi known as citriṇi and this citriṇi nāḍi is referred as the pathway to Brahman, who is seated at the top of the head in a tiny orifice known as brahmrandra (the orifice of Brahman). Yoga Cūḍāmaṇi Upaniṣad (39) says, “When kuṇḍalinī is awakened, ascends through citriṇi nāḍi and opens the door for the practitioner to realize Brahman.” We need the help of only mind and prāṇa to awaken this Divine Power Kuṇḍalinī which lies dormant in the base chakra and through practice have to make Her unite with Her Consort of Śiva. When this Divine Union takes place, the yogi is liberated.

How importance kuṇḍalinī is in the path or liberation is explained in Haṭhayoga Pradīpaka in the chapter samādhi. “When kuṇḍalinī is awakened through various means, one enters into the state of samādhi automatically. The one, who knows the path abandons all actions when his prāṇa enters into suṣumna (technically speaking it is through citriṇi nāḍi, which is the inner most nāḍi in suṣumna. He is liberated when kuṇḍalinī enters into sahasrāra.” Therefore, the main purpose of understanding and practicing kuṇḍalinī meditation is only to attain liberation. Some supernatural powers that are attained during practice are to be ignored, if one is able to attain these powers; however, these powers are rarely attained. Kuṇḍalinī Yoga is also known as Mahā Yoga, which itself indicates its importance and supremacy.

Before practicing kuṇḍalinī, we need to have thorough understanding of the subtleties of kuṇḍalinī, which is the subtlest and yet the most powerful form of Parāśakti. As we know, She has three forms, Gross (different forms with which we worship Her, such as Kālī, Ṣoḍaśī etc. Her subtler form is Kāmakalā and Her subtlest form is Kuṇḍalinī. All these three forms are discussed in Lalitā Sahasranāma in detail.

It is always advisable to practice kuṇḍalinī meditation under the direct supervision of a learned Guru, who has experienced the Bliss of kuṇḍalinī and got liberated. Expertise of a Guru is needed in case of wrong practice which could cause serious damage to the whole body, particularly, the nervous system. While practicing kuṇḍalinī meditation, certain biological, hormonal and chemical changes happen in the body and such changes in general do not cause any harm, provided, this meditation is practiced step by step in a slow pace.

This series will discuss all possible angles of kuṇḍalinī meditation, including theory, practice, required āsana-s, prāṇāyāma, mudra-s, bandha-s, yoganidrā, activating and balancing psychic centres apart from discussing spiritual, scientific and biological angles. However, extreme caution should be exercised while practicing these procedures. Most importantly, one should have absolute faith on Her Grace.

Śaṃkarācārya who had authored many works on dvaita or dualism such as Saundaryalaharī, etc. had also authored Supreme Advaita Scriptures or non-dualistic Scriptures like Ātmabodhaḥ, Tattvabodhaḥ, Vivekacūḍamaṇi, etc. What is the need for Śaṃkarācārya to author both dualistic and non-dualistic Scriptures? He was a loka Guru (Guru for the world) and he had the dual responsibility of developing bhakti (devotion) and at the same time, leading elevated souls to the path of...Read More

Śaṃkarācārya who had authored many works on dvaita or dualism such as Saundaryalaharī, etc. had also authored Supreme Advaita Scriptures or non-dualistic Scriptures like Ātmabodhaḥ, Tattvabodhaḥ, Vivekacūḍamaṇi, etc. What is the need for Śaṃkarācārya to author both dualistic and non-dualistic Scriptures? He was a loka Guru (Guru for the world) and he had the dual responsibility of developing bhakti (devotion) and at the same time, leading elevated souls to the path of Liberation. The path of bhakti leads to the path of moksha. We cannot get master’s degree without going to school and graduation. These are prerequisites for post-graduation. We begin our education in an elementary school and gradually progress to middle school, high school, graduation and finally post-graduation and research. Similarly, spiritual path, which is full of subtleties and negations can be pursued only after experiencing bhakti. What is bhakti? In bhakti, we worship a form which is mostly loved by us. Here, God and we are not on the same plane; god is always kept on a pedestal and we adore that form with clothes, flowers, ornaments, offer food for god to eat. Though god does not eat, we get satisfaction and happiness when innumerable food items are offered to god. When bhakti is intense, we also shed tears in front of this god. But, we don’t get tears in the beginning, but over a period of time, when we consider that form as our own, we become emotional. A strong relationship is established between god and us. This is the infantile step in the path of moksha. Many of us continue our lives by pursuing only the path of bhakti, without seeking the ultimate goal of our life. Human birth is God’s gift and we should not waste this without attaining Liberation. Both birth and death are always painful. Hence, it is important that we should get relief from transmigration. Śaṃkarācārya in simple terms laid the path to Liberation, which is easier to follow than the ritualistic path.

Nowadays, ritualistic path is commercialised and turned out to be crowd pulling events. Some may argue that ritualistic path is prescribed by Vedas. But, they are not aware that Vedas have subtle conveyances too. Aurobindo was the first one to give subtle interpretation to Vedas. He said yajña-s refer to inner oblations, burning ego, anger, greed, pride, attachment, desires, etc. These are the impediments in spiritual path, which is always internal. We should not be lured by crowd pullers in spiritual life. Spiritual life is always in seclusion. Nothing is needed for spiritual life; no wastage of money and no physical strain. All we need is only a pure mind. Spiritual path cannot be pursued where pomp and vanity are predominant; even bhakti takes a beating in this scenario. Now, we can understand why sages and saints went to forest to meditate. There are several instances about this in Upanishads. Kṛṣṇa also speaks of meditating in seclusion. Dualism or ritualistic path cannot be denounced. However, they are like pre-graduation period. Goal of our life is to attain moksha, for which Śaṃkarācārya clearly laid down instructions for us to follow. This path is simple and inexpensive and is the only path for Liberation.

After remaining in spiritual path for some time, the next move is towards mantra sādhana. Mantras are meant to protect and purify our mind. Mantras are to be initiated by a Guru. There are two types of Gurus. Some Gurus go deeper and deeper into mantra sādhana and barrages his disciples with scores of mantras. Other Gurus take us to the path of Liberation through the path of mantra sādhana and meditation. It is always better to approach the second type of Gurus, who guides us properly in our ultimate goal, step by step. But these types of Gurus are rare to find. No purpose would be served if we practice more than one mantra at a time. Mantras, as such, do not lead to Liberation. They only prepare our mind for the ultimate goal of realizing the Self, as Self-realization happens only in the mind. While pursuing mantra sādhana, again step by step approach should be pursued. In the initial days, we can use rosary beads for counting. After sometime, when we become conversant with the mantra, we have to discard beads and chant the mantra mentally. Then mantra should be meditated upon, which results in the mantra percolating into our subconscious mind. Thus, we unconsciously chant the mantra throughout the day. At this stage, we are ready to begin our spiritual journey. The mind needs to be cleansed with ritualistic path and mantra sādhana. Only in a fully cleansed mind, true spiritual path can be pursued. Without strong foundation, a tall building will always be unstable and similarly, without a pure mind, proper meditation cannot be pursued.

We need the help of our Guru from this point onwards and the Guru should be capable of leading us to the path of enlightenment. Spiritual path begins with three things. They are spiritual knowledge, prāṇāyama and meditation, exactly in the similar order. There is no point in reading books after books. The ultimate teaching of all the books is “you are That”. After acquiring the requisite knowledge, we have to unlearn what we have learnt, after grasping the essence and revelations of these spiritual texts such as Upaniṣad-s and non-dualistic texts authored by Śaṃkarācārya. Why unlearning? Otherwise, we will continue to dwell in doubts and there will be no end to such doubts. While acquiring knowledge, we should have absolute concentration. If we are not able to understand, we have to clarify our doubts with our Guru.

Before proceeding to the final path viz. meditation, we have to practice prāṇāyama, as advised by Guru. Prāṇāyama helps to cleanse the mind of all impurities and develop our concentration, which is important in meditation. Along with prāṇāyama, we have to learn to slow down our breathing rate, which helps to increase our awareness during meditation. To begin with, twenty minutes of meditation (which excludes prāṇāyama) twice a day. Nothing will happen in the first few minutes. After approximately 10 to 20 days, the first signs of silent mind can be observed. Under the guidance of Guru, one has to increase the duration of meditation over a period of time. Those who have responsibilities should not practice meditation for longer duration, as long duration meditation will lead to samādhi or trance. Remaining in samādhi for long time, will lead to detachment from the family. Hence, age factor should be taken into account while practicing higher meditations. Guru will properly guide us in this regard.

Once we have completed our responsibilities, we can meditate for longer duration, which will make us to remain first in savikalpa samādhi and later on in nirvikalpa samādhi, where we become one with the Self. We continue to exist in this world as long as the last trace of karma remains. Once, all our karmas are exhausted, we cease to transmigrate and merge into Brahman forever. This is the right path to Liberation. There is no short cut method to Liberation. Without a proper Guru, Liberation is not possible.

श्री शिवपञ्चाक्षरी महामन्त्रः Śrī Śivapañcākṣarī Mahāmantraḥ

1. Ṛṣyādi nyāsaḥ ऋष्यादि न्यासः

asya śrī śivapañcākṣarī mahāmantrasya । Vāmedeva ṛṣiḥ|(open the right palm and touch the top of the forehead)| paṅktichandaḥ (right palm on the mouth)| sāṁbaparameśvaro devatā || (right palm on the heart chakra)॥

यं - करतलकरपृष्ठाभ्यां नमः। yaṁ - karatalakarapṛṣṭhābhyāṁ namaḥ| (open both the palms; run the opened palms of the right hand on the front and back sides of the left palm and repeat the same for the other palm)

3. Hrdayādi nyāsaḥ ह्र्दयादि न्यासः

ॐ ह्र्दयाय नमः। om - hrdayāya namaḥ| (open index, middle and ring fingers of the right hand and place them on the heart chakra)

नं - शिरसे स्वाहा। naṁ - śirase svāhā| (open middle and ring fingers of the right hand and touch the top of the forehead)

मं - शिखायै वषट्। maṁ - śikhāyai vaṣaṭ| (open the right thumb and touch the back of the head. This is the point where tuft is kept)

शिं - कवचाय हुं। śiṁ - kavacāya huṁ| (cross both the hands and run the fully opened palms from shoulders to finger tips)

वां - नेत्रत्रयाय वौषट्। vāṁ - netratrayāya vauṣaṭ| (open the index, middle and ring fingers of the right hand; touch both the eyes using index and ring fingers and touch the point between the two eyebrows (ājñā cakra) with the middle finger.

यं - अस्त्राय फट्॥ yaṁ - astrāya phaṭ|| (open up the left palm and strike it three times with index and middle fingers of the right hand)

भूर्भुवस्सुवरोमिति दिग्बन्धः॥ bhūrbhuvassuvaromiti digbandhaḥ|| (by using right hand thumb and middle fingers make rattle clockwise around the head)

4. Dhyānam ध्यानम्

शान्तं पद्मासनस्थं शशिधर मकुटं पञ्चवक्तं त्रिणेत्रं

शूलं वज्रं च खड्गं परशु अपयदं दक्षभागे वहंतम्।

नागं पाशं च घण्ठां प्रलय हुतवहं अङ्गुशं वामभागे

नानालङ्कारयुक्तं स्फटिकमणि निभं पार्वतीशं नमामि॥

śāntaṁ padmāsanasthaṁ śaśidhara makuṭaṁ pañcavaktaṁ triṇetraṁ

śūlaṁ vajraṁ ca khaḍgaṁ paraśu apayadaṁ dakṣabhāge vahaṁtam |

nāgaṁ pāśaṁ ca ghaṇṭhāṁ pralaya hutavahaṁ aṅguśaṁ vāmabhāge

nānālaṅkārayuktaṁ sphaṭikamaṇi nibhaṁ pārvatīśaṁ namāmi ||

(Meaning of dhyāna verse for easy contemplation)

I meditate upon Śiva, who is serene, sitting in padmāsana, adoring a crown studded with rays of the moon, having five faces and three eyes, having on His right side a spear, a thunderbolt, cavalry sword, a hatchet and abhaya mudra (dispelling fear). On His left side, He is having a snake, a noose, a bell, fire that is capable of destroying the universe and a hook. He is adorned with various gems, jewels and dress. He is appearing like a crystal beads. I bow unto this Great Śiva, Consort of Goddess Pārvatī.

5. Pañcapūjā पञ्चपूजा

लं - पृथिव्यात्मने गन्धं समर्पयामि।

हं - आकाशात्मने पुष्पैः पूजयामि।

यं - वाय्वात्मने धूपमाघ्रापयामि।

रं - अग्न्यात्मने दीपं दर्शयामि।

वं - अमृतात्मने अमृतं महानैवेद्यं निवेदयामि।

सं - सर्वात्मने सर्वोपचार पूजाम् समर्पयामि॥

laṁ - pṛthivyātmane gandhaṁ samarpayāmi| (use both the index fingers and run them on both the thumbs)

haṁ - ākāśātmane puṣpaiḥ pūjayāmi| (use both the thumbs and run them on both the index fingers)

saṁ - sarvātmane sarvopacāra pūjām samarpayāmi|| (open both the palms and join together as if offering something to Him)

6. श्री शिवपञ्चाक्षरी महामन्त्रः Śrī Śivapañcākṣarī Mahāmantraḥ

ॐ नमःशिवाय॥ Om namaḥśivāya ||

7. Hrdayādi nyāsaḥ ह्र्दयादि न्यासः

ॐ ह्र्दयाय नमः। om - hrdayāya namaḥ| (open index, middle and ring fingers of the right hand and place them on the heart chakra)

नं - शिरसे स्वाहा। naṁ - śirase svāhā| (open middle and ring fingers of the right hand and touch the top of the forehead)

मं - शिखायै वषट्। maṁ - śikhāyai vaṣaṭ| (open the right thumb and touch the back of the head. This is the point where tuft is kept)

शिं - कवचाय हुं। śiṁ - kavacāya huṁ| (cross both the hands and run the fully opened palms from shoulders to finger tips)

वां - नेत्रत्रयाय वौषट्। vāṁ - netratrayāya vauṣaṭ| (open the index, middle and ring fingers of the right hand; touch both the eyes using index and ring fingers and touch the point between the two eyebrows (ājñā cakra) with the middle finger.

यं - अस्त्राय फट्॥ yaṁ - astrāya phaṭ|| (open up the left palm and strike it three times with index and middle fingers of the right hand)

भूर्भुवस्सुवरोमिति दिग्विमोकः॥ bhūrbhuvassuvaromiti digvimokaḥ|| (by using right hand thumb and middle fingers make rattle anticlockwise around the head)

8. Dhyānam ध्यानम्

शान्तं पद्मासनस्थं शशिधर मकुटं पञ्चवक्तं त्रिणेत्रं

शूलं वज्रं च खड्गं परशु अपयदं दक्षभागे वहंतम्।

नागं पाशं च घण्ठां प्रलय हुतवहं अङ्गुशं वामभागे

नानालङ्कारयुक्तं स्फटिकमणि निभं पार्वतीशं नमामि॥

śāntaṁ padmāsanasthaṁ śaśidhara makuṭaṁ pañcavaktaṁ triṇetraṁ

śūlaṁ vajraṁ ca khaḍgaṁ paraśu apayadaṁ dakṣabhāge vahaṁtam |

nāgaṁ pāśaṁ ca ghaṇṭhāṁ pralaya hutavahaṁ aṅguśaṁ vāmabhāge

nānālaṅkārayuktaṁ sphaṭikamaṇi nibhaṁ pārvatīśaṁ namāmi ||

9. Pañcapūjā पञ्चपूजा

लं - पृथिव्यात्मने गन्धं समर्पयामि।

हं - आकाशात्मने पुष्पैः पूजयामि।

यं - वाय्वात्मने धूपमाघ्रापयामि।

रं - अग्न्यात्मने दीपं दर्शयामि।

वं - अमृतात्मने अमृतं महानैवेद्यं निवेदयामि।

सं - सर्वात्मने सर्वोपचार पूजाम् समर्पयामि॥

laṁ - pṛthivyātmane gandhaṁ samarpayāmi|

haṁ - ākāśātmane puṣpaiḥ pūjayāmi|

yaṁ - vāyvātmane dhūpamāghrāpayāmi|

raṁ - agnyātmane dīpaṁ darśayāmi |

vaṁ - amṛtātmane amṛtaṁ mahānaivedyaṁ nivedayāmi |

saṁ - sarvātmane sarvopacāra pūjām samarpayāmi||

10. Samarpaṇam समर्पनम्

गुह्याति हुह्य गोप्ता त्वं गृहाणास्मत्-कृतं जपम्।

सिद्धिर्भवतु मे देव त्वत्प्रसादान्मयि स्थिरा ॥

guhyāti huhya goptā tvaṁ gṛhāṇāsmat-kṛtaṁ japam|

siddhirbhavatu me deva tvatprasādānmayi sthirā ||

(Meaning: You sustain the secret of all secrets. Please accept this japa performed by me and bestow Your perpetual Grace on me.)

Avadhūta and Paramahaṁsa are essentially jīvanmukta-s. After evolving into a jīvanmukta, one decides how he or she pursues his or her life, till he or she becomes videhamukta (mokṣa – after death). Only a yogi can evolve into a jīvanmukta. A perfect yogi is the one, who has realized the Self within. He is shaped into a yogi by his Guru, without whom, imparting higher spiritual knowledge and practice is not possible. All Advaita Scriptures ultimately convey that Brahman is within and what is within, pervades the entire universe. This essence is conveyed to his disciples by a Guru. There are hundreds of Scriptures in Advaita such as Upaniṣad-s, Bhagavad Gītā, Yoga Vāsiṣṭha, Pañcadaśi, etc. Each of these Scriptures reveal Brahman...Read More

Avadhūta and Paramahaṁsa are essentially jīvanmukta-s. After evolving into a jīvanmukta, one decides how he or she pursues his or her life, till he or she becomes videhamukta (mokṣa – after death). Only a yogi can evolve into a jīvanmukta. A perfect yogi is the one, who has realized the Self within. He is shaped into a yogi by his Guru, without whom, imparting higher spiritual knowledge and practice is not possible. All Advaita Scriptures ultimately convey that Brahman is within and what is within, pervades the entire universe. This essence is conveyed to his disciples by a Guru. There are hundreds of Scriptures in Advaita such as Upaniṣad-s, Bhagavad Gītā, Yoga Vāsiṣṭha, Pañcadaśi, etc. Each of these Scriptures reveal Brahman in different ways. It is not necessary to study all these Scriptures, as the goal is always the same viz. Brahman. Too much of reading will distort spiritual knowledge, leading only to confusion. The crux of all these Scriptures is the advice not to seek Brahman outside by getting too much into rituals and visits to sacred places. They advise us to sit and meditate and look for Brahman within. Most of the spiritual seekers fail to transform into a yogi because of practicing too many mantra japas, rituals, attending workshops and classes, etc. Knowledge about Brahman is always imparted one to one between a Guru and his disciple, that too in seclusion. But, one should be fortunate enough to get a learned Guru, who can impart the ultimate knowledge in a proper way and in stages. As has been repeatedly emphasised in this series, proper and regular prāṇāyāma and meditation alone will help, in reaching the ultimate goal of one’s life.

Lord Dattātreya, an avadhūta, is worthy of worship; because he has warded off all bondages and ever lives in the state of Ānandha. Ānandha because he perpetually stays connected with Saccidānanda (Brahman). He lives his own life, as directed by the Self within. He neither cares for society nor follows any dictums of Śāstra-s. There is no need for him to follow any of the Scriptural dictums, as there is nothing for him to attain, after being Liberated. After all, every serious spiritual aspirant, aims only for Liberation in this birth itself. If someone asks him about non-performance of rituals as prescribed in Śāstra-s, he shoots back by asking, as to whom He should do these rituals. He says, ’I am fully aware that I am the Self. Let those who teach Vedas and Scriptures think whatever they like. I am not worried, as I am the Self and I have no doubt on this. (source – Avadhūta Upaniṣad). There is no need for me to meditate, as I have no confusions or doubts. I know that my body is not me and hence I do not give importance to my body at all. I am the Self and I have no doubt about it and I do not attach any credence to what others say about me.’ Mere darśan of such an avadhūta will initiate us into higher spiritual evolution. But, it is always rare to see such avadhūta, as he always hides himself from inquisitive crowd.

What about consciousness of an avadhūta? His consciousness is not conditioned by any upādhi or māyā or avidyā. His consciousness is the purest and remains un-afflicted by any type of adjunct. It always remains pure, like the purest consciousness, which is called Brahman. For him, there is no duality, as he fully understands that everything is Brahman. He is not worried about what he wears. He does not wear any religious symbols; he does not even hesitate to shed his clothes. For him, his body is worthless.

Liberation is the toughest thing to attain. This can be attained only through practice and that too with the help of a Teacher. Spiritual evolution involves various stages beginning from a mantra japa, cessation of mantra japa, meditation, cessation of meditation, experience of Bliss, remaining in perpetual Bliss, etc. If we are stranded in any one of these stages for too long, spiritual advancement will regress, making it difficult to attain the logical goal of human birth. When the last trace of duality is dissolved, stage is set for Liberation.

श्री मन्त्रराज पद स्तोत्रम्॥ Śrī Mantrarāja Pada Stotram ||

Śrī Mantrarāja Pada Stotram is one of the powerful mantras. It cures serious diseases and ailments. It also gives knowledge, wealth and all types of auspiciousness. It is said that this hymn should be recited, first with mantra rāja mantra which is given below (commencing with om ugraṁ vīraṁ mahāviṣṇuṁ). There are highlighted words in each of the first ten verses. If we place these words one after another, we will get mantra rāja mantra. There are eleven verses in this hymn and one verse for phalaśruti. There is a YouTube clipping at the end of this article for correct...Read More

श्री मन्त्रराज पद स्तोत्रम्॥ Śrī Mantrarāja Pada Stotram ||

Śrī Mantrarāja Pada Stotram is one of the powerful mantras. It cures serious diseases and ailments. It also gives knowledge, wealth and all types of auspiciousness. It is said that this hymn should be recited, first with mantra rāja mantra which is given below (commencing with om ugraṁ vīraṁ mahāviṣṇuṁ). There are highlighted words in each of the first ten verses. If we place these words one after another, we will get mantra rāja mantra. There are eleven verses in this hymn and one verse for phalaśruti. There is a YouTube clipping at the end of this article for correct pronunciation, which is posted by Ramya Giri.

It is said that this hymn should be repeated three times a day for best results. It is important that this hymn should be chanted at the time of sunset.

This is another audio in YouTube for cleansing and energising psychic chakras. Duration of this audio is 15 minutes. This is different from YouTube audio uploaded for kundalini meditation which includes turya and turyātītā stages. This audio is meant for practicing cleansing and energizing chakras.